Rabbi Pinches Friedman Parshas Ki Sisa 5776 Translation by Dr. Baruch Fox

“‫”מה גדלו מעשיך ה’ מאד עמקו מחשבותיך‬

Aharon HaKohen the Gilgul of Haran Achieved Tikun for Haran Who Was Incinerated to Sanctify the Holy Name Not L’shmah In this week’s parsha, parshas Ki Sisa, it is fitting that we examine why the Almighty arranged for the holy personage of Aharon HaKohen to be subjected to the devastating ordeal of making the eigel. It is quite obvious that this incident cannot be accepted at face value—that Aharon simply failed this daunting test. After all, HKB”H demonstrates his confidence in Aharon by choosing him to be the Kohen Gadol—to perform the demanding Yom Kippur service in the Holy of Holies. Furthermore, Scriptures itself attests to his outstanding character (Divrei HaYamim I 23, 13): ‫“בני עמרם‬ ’‫ להקטיר לפני ה‬,‫ הוא ובניו עד עולם‬,‫ ויבדל אהרן להקדישו קודש קדשים‬,‫אהרן ומשה‬ ”‫—לשרתו ולברך בשמו עד עולם‬the sons of Amram, Aharon and Moshe; and Aharon was set apart to sanctify him as holy of holies, he and his descendants forever, to burn offerings before Hashem, to serve Him and to bless in His name forever. Let us review the pesukim recounting how Aharon became involved in the making of the eigel (Shemos 32, 1):

,‫ ויקהל העם על אהרן ויאמרו אליו‬,‫“וירא העם כי בושש משה לרדת מן ההר‬ ‫ כי זה משה האיש אשר העלנו מארץ מצרים‬,‫קום עשה לנו אלהים אשר ילכו לפנינו‬ ‫ ויאמר אליהם אהרן פרקו נזמי הזהב אשר באזני נשיכם בניכם‬.‫לא ידענו מה היה לו‬ ,‫ ויתפרקו כל העם את נזמי הזהב אשר באזניהם ויביאו אל אהרן‬,‫ובנותיכם והביאו אלי‬ ‫ ויאמרו אלה אלהיך ישראל אשר‬,‫ויקח מידם ויצר אותו בחרט ויעשהו עגל מסכה‬ .”‫העלוך מארץ מצרים‬ The people saw that Moshe delayed in descending the mountain, and the people gathered around Aharon and said to him, “Rise up, make for us gods who will go before us; for this Moshe, the man who brought us up from the land of Egypt—we do not know what became of him!” Aharon said to them, “Remove the golden rings that are in the ears of your wives, your sons, and your daughters, and bring them to me.” The entire people unburdened themselves of the golden rings that were in their ears, and brought them to Aharon. He took it from their hands and he bound it in a scarf, and made it into a molten calf; then they said, “This is your god, O Yisrael, which brought you up from the land of Egypt.”

Aharon Was the Gilgul and the Tikun of Haran We will begin our investigation with an illuminating revelation from the Arizal, which provides us with a glimpse into the wondrous ways of Hashem. Hashem reincarnates neshamot in order to rectify them, so that no neshamah will ever be cast away. Thus, the Arizal teaches us that Aharon HaKohen was a gilgul providing tikun for Haran, the brother of Avraham. Recall that he sacrificed his life in Ur Kasdim in order to sanctify the holy name; however, his act was not completely sincere; it possessed an element of “lo l’shmah.” For, we learn in parshas Noach (Bereishis 11, 28): ”‫—“וימת הרן על פני תרח אביו בארץ מולדתו באור כשדים‬Haran died in the presence of Terach his father, in his native land, in Ur Kasdim. Rashi comments in the name of a Midrash Aggadah:

‫ על‬,‫ שקיבל תרח על אברם בנו לפני נמרוד‬,‫ שעל ידי אביו מת‬,‫“על פני תרח אביו‬ ‫ אם אברם נוצח אני‬,‫ והרן יושב ואומר בלבו‬,‫שכתת את צלמיו והשליכו לכבשן האש‬ ‫ אמר‬,‫ משל מי אתה‬,‫ וכשניצל אברם אמרו לו להרן‬.‫ ואם נמרוד נוצח אני משלו‬,‫משלו‬ .”‫ וזהו אור כשדים‬,‫ השליכוהו לכבשן האש ונשרף‬,‫ משל אברהם אני‬,‫להם הרן‬ We learn from the Midrash that Haran’s act of self-sacrifice was tainted. His death came about as a result of his father, Terach, denouncing Avram for smashing Nimrod’s idols. Haran was initially uncertain as to whom to side with—with Avram or with Nimrod. Upon seeing that Avram survived the ordeal of the fiery furnace, he chose to side with Avram. They threw him into the furnace and he was incinerated. This is alluded to by the name Ur Kasdim; the word “ur” means “fire.” According to the Arizal, it was precisely for this reason that Haran subsequently reincarnated into Aharon HaKohen, who rectified this shortcoming. Here are the words of our teacher, the Arizal, in Sha’ar HaGilgulim (Introduction 33):

‫ כי הוא הרן בן‬,‫ ונחזור בענין אהרן‬...’‫ ונוסף עליו אות א‬,‫ ג’ אותיות מן הרן‬,‫“אהרן‬ ,‫ ולא די שלא תיקן‬,‫ והרן בא לתקן חטא אדם הראשון שעבד עבודה זרה‬,‫אחי אברם‬ ,‫ אלא עד שיצא אברהם מכבשן האש כמו שאמרו ז”ל‬,’‫אלא שגם עתה לא האמין בה‬ .”‫ ואחר כך נתגלגל באהרן לתקן חטא הנזכר‬,‫ולכן נשרף הרן באור כשדים‬

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The name ‫ ״אהרן״‬contains the three letters of the name ‫״הרן״‬, with the addition of the letter “aleph.” . . . Returning to the matter of Aharon, he is Haran, the brother of Avram. Haran came to make amends for the sin of Adam HaRishon, who worshipped avodah zarah. Not only did he not make amends, but even on this occasion, he demonstrated a lack of faith in Hashem, until Avram emerged from the fiery furnace unscathed . . . Therefore, Haran was incinerated in Ur Kasdim and subsequently reincarnated into Aharon, to make amends for the aforementioned sin.

”‫—לפניו ויקרא אהרן ויאמר חג לה’ מחר‬Aharon saw and built a mizbeiach before him; Aharon called out and said, “A festival to Hashem tomorrow!” Rashi comments in the name of the Midrash: He saw that Chur the son of his sister was rebuking them, and they killed him. This is what is meant by the words: “ ‫—“ויבן מזבח לפניו‬ “And he built a mizbeiach before him,” which can be revowelized to read ‫ְבּוח לפניו״‬ ַ ‫ִבן ִמ ָּז‬ ֶ ‫“ —״ ַוי‬and he understood from he who was slaughtered before him.” Additionally, he saw and said, “Better that the foulness be attributed to me and not to them.”

Regarding the contention that Haran was obligated to make amends for Adam HaRishon’s sin of avodah zarah, he is referring to the fact that in the commission of the “cheit Eitz HaDa’as,” Adam and Chava were deceived by the nachash’s blasphemous words (Bereishis 3, 5): ‫“כי יודע אלקים כי ביום אכלכם ממנו ונפקחו עיניכם והייתם כאלקים‬ ”‫יודעי טוב ורע‬-- for G-d knows that on the day you eat of it your eyes will be opened and you will be like G-d, knowing good and bad. Rashi explains: “Every craftsman hates others of his craft; G-d ate from the tree and created the world. Thus, you will be like G-d, creators of worlds.” Clearly, there is no greater blasphemy than believing the nachash’s lies that it is possible to be like G-d.

So, Aharon HaKohen chose to make the eigel for the people rather than sacrificing his life for “kedushas Hashem.” He had already witnessed the murder of Chur, who had refused the rabble’s request to make the eigel. Aharon figured that if Yisrael killed him as well, there would be no hope of saving them or remedying their transgressions. The Gemara explains the matter as follows (Sanhedrin 7a):

This is the basis of the Arizal’s contention that as a gilgul of Adam HaRishon—who was guilty of the sin of avodah zarah— Haran was required to sacrifice his life and be consumed by the fire for the sake of “kedushas Hashem.” Yet, his act was not truly “l’shem shamayim,” since he did not choose to enter the furnace until he saw that Avram emerged unharmed; he assumed that he would emerge from the fire unharmed as well. Therefore, he reincarnated into Aharon HaKohen to make amends for the aforementioned sin. This is alluded to by the name ‫אהר”ן‬, which is ‫ הר”ן‬with the addition of an “aleph.”

Now, however, it behooves us to explore: (1) How exactly did Aharon make amends for Haran’s defective act of self-sacrifice? He did not sacrifice his life as Chur did by refusing to make the eigel. In fact, he actually made the eigel, thereby facilitating the people’s avodah zarah. (2) From the words of the Arizal, it is apparent that the “aleph” added to Haran’s name to form Aharon is instrumental in the tikun. Hence, we must explain the significance of the letter “aleph.”

In the Merit of His Act of Self-sacrifice during the Cheit HaEigel Aharon HaKohen Became the Kohen Gadol

I was struck by a wonderful idea related to the Arizal’s explanation. Our blessed sages attempt to reconcile the surprising fact that Aharon HaKohen chose to make the eigel rather than sacrifice his life for the sake of “kedushas Hashem.” Their incredible revelation is alluded to in the passuk that appears immediately after the formation of the eigel (Shemos 32, 5): ‫“וירא אהרן ויבן מזבח‬

,‫ אמר רבי בנימין בר יפת אמר רבי אלעזר‬,‫ מה ראה‬,‫“וירא אהרן ויבן מזבח לפניו‬ ‫ ומיקיים‬,‫ עבדו לי כדעבדו בחור‬,‫ אמר אי לא שמענא להו השתא‬,‫ראה חור שזבוח לפניו‬ ‫ מוטב‬,‫ ולא הויא להו תקנתא לעולם‬,‫כ) אם יהרג במקדש ה’ כהן ונביא‬-‫בי (איכה ב‬ .”‫ אפשר הויא להו תקנתא בתשובה‬,‫דליעבדו לעגל‬ “Aharon saw and built a mizbeiach before him.” What did he see? Rabbi Binyamin the son of Yefes said in the name of Rabbi Elazar: He saw Chur slaughtered before him. He figured: If I do not do as they wish, they will now do to me what they did to Chur, and they will fulfill through me the words of the passuk (Eichah 2, 20): “Should a kohen and a navi be killed in the Sanctuary of Hashem.” As a consequence, there will never be a remedy for them; therefore, it is preferable that they make an eigel—leaving open the possibility that they will have a remedy by means of teshuvah.” Furthermore, we find a tremendous chiddush in the Midrash (V.R. 10, 3). Aharon accepted upon himself the blame for making the eigel in order to save Yisrael from extermination. In this merit, HKB”H chose him to be the Kohen Gadol, the one who performs the service on Yom HaKippurim in the Kodesh HaKodashim. This explanation is based on the sages’ elucidation of the passuk (Tehillim 45, 8): ‫“אהבת צדק ותשנא רשע על כן משחך אלקים אלקיך שמן‬ ”‫ששון מחבריך‬-- You love righteousness and hate wickedness; therefore, Elokim, your G-d, has anointed you with oil of joy from among your peers. ‫ בתחילה הלכו אצל חור אמרו לו קום עשה לנו‬,‫“בשעה שעשו ישראל אותו מעשה‬ ‫ ואחר כך הלכו אצל אהרן אמרו לו‬...‫ כיון שלא שמע להן עמדו עליו והרגוהו‬,‫אלהים‬ ‫ הרי‬,‫ אמר אהרן מה אעשה‬...‫ כיון ששמע אהרן כן מיד נתיירא‬,‫קום עשה לנו אלהים‬ ‫ מתקיים עליהם המקרא‬,‫ עכשיו אם הורגים אותי שאני כהן‬,‫הרגו את חור שהיה נביא‬ ...‫ ומיד הם גולין‬,‫שכתוב אם יהרג במקדש ה’ כהן ונביא‬

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‫ מוטב שיתלה הסירחון בי ולא‬,‫אמר אהרן אם בונין הן אותו הסירחון נתלה בהן‬ ‫ על כן משחך‬,‫ ושנאת מלחייבן‬,‫ לצדק את בני‬,‫ אהבת צדק‬,‫ אמר לו הקב”ה לאהרן‬...‫בישראל‬ .”‫ לא נבחר לכהונה גדולה אלא אתה‬,‫ חייך שמכל שבטו של לוי‬,‫ אמר לו‬,‫אלקים אלקיך‬ When Yisrael performed that ignoble deed, they originally approached Chur. They asked him to make them a god. When he refused their request, they attacked him and killed him . . . Afterwards, they approached Aharon, asking him to make them a god. Hearing their request, Aharon immediately became fearful. . . He deliberated as to how to proceed. They had already killed Chur, who was a prophet. If they now killed him, a kohen, they would in effect be fulfilling the passuk (Eichah 2, 20): “Should a kohen and a prophet be slain in the sanctuary of Hashem”; they would be exiled immediately. . . Aharon figured that if they make the eigel, they will be held accountable for the despicable act; it is preferable that I be held accountable and not Yisrael. . . HKB”H said to Aharon: For “loving righteousness,” attempting to vindicate My children, and not wishing to hold them accountable (“hating wickedness”), “therefore, Elokim, your G-d, anointed you.” He said to him: From the entire tribe of Levi, only you will be chosen to fill the position of Kohen Gadol. Thus, we have an explicit source indicating that Aharon was indeed ready and willing to be slain for the sake of “kedushas Hashem.” Yet, he didn’t do so, in order to save Yisrael from annihilation; even though it meant making the eigel. He understood that if they murdered him for refusing to make the eigel, as they had done to Chur, the words of the passuk would then be fulfilled: “Should a kohen and a navi be killed in the Sanctuary of Hashem.” As a consequence, there would be no chance of tikun for them. Therefore, he concluded that it would be preferable to make the eigel and be held personally responsible for the unholy deed. As for them, they could achieve tikun for their part in the “cheit haeigel” by means of teshuvah.

The Chasam Sofer’s Incredible Explanation regarding Aharon’s Act of Self-sacrifice

Now, let us introduce an incredible insight from the wonderful teachings of the Chasam Sofer in Toras Moshe (Ki Sisa). He explains that the concept of “mesirus nefesh” means sacrificing one’s spiritual self to Hashem, as well. In other words, one has to be willing to also forfeit his portion in Olam HaBa. If a person is only sacrificing his physical body in Olam HaZeh, it wouldn’t be termed “mesiras nefesh” but rather “mesiras guf.” Here are his sacred words:

‫ אם היה נגזר מן השמים שעל מצוה נקבל‬,‫“בספרי מוסר הביאו בשם חסיד אחד שאמר‬ ‫ אחרי שידעתי שרצון‬,’‫ הייתי עושה מצוה ולא עבירה מאהבת ה‬,‫עונש ועל עבירה נקבל שכר‬ .‫ הגם שמעניש אותי על כך אף על פי כן לעשות רצונך אלקי חפצתי‬,‫קוני היה לעשות מצוה‬

,’‫ כי אם מוסרים עצמנו למיתה עבור כבוד ה‬,‫ומפרש שם זו מסירת הנפש האמיתי‬ ‫ אבל אם עושים דבר שעל‬,‫אזי לא מסרנו נפשינו רק את גופינו ולא השלכנו נפשינו מנגד‬ ‫ ואף על פי כן לא נמנע‬,‫ שיודע שנפשו ירד לשאול לאבדון‬,‫ידי זה גורמים כריתת הנפש‬ .”‫ זו היא מסירת הנפש האמיתי‬,‫מלעשות זאת כי יתקדש השם יתברך בזה‬ In the “mussar” sefarim, it is presented in the name of a particular chassid that if it was decreed from above that for a mitzvah we would be punished and for an aveirah we would be rewarded, I would still perform the mitzvah and not the aveirah out of love for Hashem—knowing that it is the will of my Maker to perform the mitzvah . . . He explains there that this is the true meaning of “mesiras nefesh.” If we merely sacrifice our lives for the honor of Hashem, we have not sacrificed our souls but only our bodies . . . but if we perform an act that causes the forfeiture of the soul, knowing that one’s soul will descend to hell to be lost forever, and nevertheless one does not desist, because Hashem will be sanctified by this act, this is a true act of “mesiras nefesh.” Based on this notion, he proceeds to explain Aharon’s rationale for making the eigel. We learned from the Gemara that he had already witnessed the murder of Chur and feared that if they killed him too, the words of the passuk would be fulfilled: “Should a kohen and a navi be killed in the Sanctuary of Hashem.” As a result, they would be lost forever; therefore, he concluded that it would be preferable for them to make the eigel, for which they could make amends by means of teshuvah. This prompts the Chasam Sofer to ask: ‫ וגדולה‬...‫ ואיך מלא לבו לעבור עבירה זו‬,‫“הלא איסור עבודה זרה יהרג ואל יעבור‬ ”‫—מזו שאחר מעשה העגל נעשה כהן גדול ומהיכן זכה לכך‬the prohibition against avodah zarah falls into the category of “be killed rather than transgress.” So, how did he conclude that it was preferable to transgress this aveirah . . . even more surprising is the fact that in the aftermath of the incident of the eigel, he was appointed Kohen Gadol. How did he merit that? In this manner, the Chasam Sofer goes on to address the following Gemara (Sanhedrin 107a): ‫ והנה לקראתו חושי‬...‫“ביקש דוד לעבוד עבודה זרה‬ ‫ יאמרו מלך שכמותך יעבוד עבודה‬,‫ אמר לו לדוד‬,‫הארכי קרוע כתנתו ואדמה על ראשו‬ ‫ מוטב יעבוד עבודה זרה ואל יתחלל שם שמים‬,‫ אמר לו מלך שכמותי יהרגנו בנו‬.‫זרה‬ .”‫ בפרהסיא‬David sought to worship avodah zarah . . . “behold, approaching him was Chushai the Archite, with his tunic torn and with earth upon his head.” He said to David: “People will say, ‘Can a king as great as you worship avodah zarah?’” David replied to Chushai: “People will say that it is unjust that a king as pious as me should be killed by his own son. It is preferable that I worship avodah zarah, so that the Name of Heaven will not be desecrated publicly.” This story demonstrates that David HaMelech was prepared to sacrifice his life and soul, forfeiting his Parshas Ki Sisa 5776 | 3

portion both in Olam HaZeh and in Olam HaBa, in order to avoid publicly desecrating the Name of Heaven.

Aharon’s Act of Self-sacrifice in the Cheit HaEigel Was an Amazing Tikun for the Sin of Haran

Now, it is with pleasure that we can begin to comprehend how Aharon HaKohen rectified Haran’s shortcoming. Upon careful scrutiny, it is apparent that Haran’s shortcoming stemmed from having witnessed his brother Avram sacrifice his life for the sake of “kedushas Hashem” and emerge from the fiery furnace unscathed. He sanctified the Name of Heaven publicly in a manner that had never been done before. Not only did he sacrifice his life in order to sanctify the holy name, but, in addition, HKB”H rescued him supernaturally from being burned alive. Thus, Hashem’s name was sanctified in the world; it became known that Hashem could alter the laws of nature as He pleased. Avraham also became famous for having emerged from the fiery furnace alive. Having witnessed that Avraham succeeded on both accounts, Haran yearned to do the same—to sanctify the Name of Heaven and to become famous. His intent was fatally flawed, however. For, he did not actually intend to sacrifice his life and be incinerated for the sake of “kedushas Hashem.” Had Avram actually been burnt in the furnace, Haran would not have volunteered to sacrifice his life. Furthermore, his intent was tainted, it was not l’shmah; he wished to become famous like Avraham.

This is precisely what occurred with Aharon HaKohen. Initially, Yisrael approached Chur and requested that he make the eigel. He was willing to sacrifice his life for the sake of “kedushas Hashem”; he refused to make the eigel and was murdered. Thus, he became known throughout the generations as a person who sacrificed his life for the sake of “kedushas Hashem.” Then, when they approached Aharon, Hashem’s holy tzaddik, with the same request, he, too, was willing to sacrifice his life for the sake of “kedushas Hashem” by refusing to make the eigel, as Chur did. However, he wisely assessed the situation and realized that the consequences of his self-sacrifice would be calamitous. Yes, his name would be recorded for all eternity among those holy and pure souls who had sacrificed their lives for the sake of “kedushas Hashem.” Yet, not only would he not be able to prevent Yisrael from making the eigel, but his death would constitute the fulfillment of the passuk: ”‫“אם יהרג במקדש ה’ כהן ונביא‬-- should a kohen and a navi be killed in the Sanctuary of Hashem. As a consequence, there would be no tikun for them, ever. Furthermore, there would be no greater “chilul Hashem”—that Yisrael, HKB”H’s chosen people, would have not tikun, chas v’shalom!

Therefore, he decided to sacrifice his life in the most exalted manner, as described by the Chasam Sofer. He was prepared to forfeit his portion in both worlds by making the eigel and preventing them from killing him. His main objective was to save Yisrael and ensure that a form of tikun would be available to them for the “cheit haeigel”; they would be able to perform sincere and complete teshuvah. This is what he meant when he said: “It is preferable that I be held accountable for the despicable act and not Yisrael.” It is preferable that I forfeit my portion in both worlds in order to save Yisrael from extermination.

Thus, we can appreciate how Aharon’s act of self-sacrifice rectified Haran’s defective act of self-sacrifice in his prior incarnation. As opposed to Haran, who sacrificed his life merely to be famous like Avraham, Aharon refused to sacrifice his life to be like Chur—to be listed among those who sanctified the Name of Heaven throughout the generations. Instead, he chose to sacrifice his life in a more exalted manner. He chose to forfeit his part in Olam HaZeh and in Olam HaBa in order to spare Yisrael, the chosen people, from annihilation. In this manner, he rectified Haran’s neshamah that had reincarnated into him for his act of “mesiras nefesh” that was not l’shmah.

Aharon’s “Aleph” Exemplified the Dictum: “‫”שונה פרקו מאה ואחד‬

Following this line of reasoning, we can now proceed to explain the matter of the letter “aleph” that was added to the name ‫ הר”ן‬to form ‫אהר”ן‬. We will refer to what we have learned in the Gemara (Chagigah 9b): ‫ בין‬,‫יח) ושבתם וראיתם בין צדיק לרשע‬-‫“מאי דכתיב (מלאכי ג‬ ‫ היינו רשע היינו אשר לא‬,‫ היינו צדיק היינו עובד אלקים‬,‫עובד אלקים לאשר לא עבדו‬ ‫ ואינו דומה שונה פרקו‬,‫ עבדו ולא עבדו תרוייהו צדיקי גמורי נינהו‬,‫ אמר ליה‬,‫עבדו‬ .”‫ מאה פעמים לשונה פרקו מאה ואחד‬Bar Hei Hei asks Hillel a question from a passuk in Malachi which appears to be redundant. The passuk mentions the difference between a righteous person and a wicked person, and between one who serves Hashem and one who does not. Isn’t a tzaddik one who serves Hashem, and isn’t a rasha one who does not? Hillel answers that one who serves Hashem and one who does not, may both be completely righteous; nevertheless, there is no comparison between the tzaddik who reviews his studies one hundred times and the one who reviews his studies one hundred and one times.

All of the commentaries struggle to explain this astonishing statement. Why is someone who only reviewed his studies a mere one hundred times classified as ”‫ — “לא עבדו‬one who has not served Hashem? Yet, someone who reviewed his studies one hundred and one times is classified as ”‫ — “עובד אלקים‬one who serves G-d — simply because he reviewed his studies one more time. Parshas Ki Sisa 5776 | 4

We learn the real explanation from the holy writings of the Toldot Yaakov Yosef citing his master and teacher, the holy Ba’al Shem Tov, zy”a. When it states: ”‫ — “שונה פרקו מאה פעמים‬it implies that this person has reviewed his learning one hundred times; however, he is lacking the ”‫ — “אחד‬his learning lacks the proper intent; it is self-serving; he has not devoted his learning to Hashem, to the One and Only, to the ”‫“אחד‬. To remedy this deficiency and to be classified as ”‫“שונה פרקו מאה ואחד‬, he must approach his learning with pure and proper intent, l’shmah, for the sake of HKB”H, the one and only G-d — thereby adding the ”‫ “אחד‬to his learning. This idea is also brought down in the Degel Machaneh Efraim (Drush for Purim) in the name of his elder, the Baal Shem Tov, zy”a: ‫ אינו דומה שונה פרקו מאה פעמים לשונה‬,‫“על דרך שאמר אדוני אבי זקיני זללה”ה‬ .”‫ דהיינו שמכניס אחד שהוא אלופו של עולם בתוך לימודו‬,‫פרקו מאה פעמים ואחד‬ Once again, he stresses the need to incorporate and devote one’s studies to the Champion of the World—to the world’s “Aleph.” This is the implication of “one hundred plus one.” We can suggest that this is alluded to by the elucidation of the young Torah-students in the Gemara (Shabbas 104a) regarding the letters of the “alephbeit”: ”‫ א’לף ב’ינה‬- ‫—“אל”ף בי”ת‬the letters “aleph” and “beit” stand for “alaph binah,” indicating that one should “learn insight” by studying Torah (Rashi). Tying this in to our current discussion, we can suggest that ”‫ “אלף בינה‬implies that a person requires “binah” (insight) to recognize that it is imperative to learn Torah with proper intent—for the sake of the “Aleph” of the world.

This coincides magnificently with the words of the Pri Chaim on Maseches Avos, authored by the great author of the Orach LaChaim. He presents in the name of the holy Maggid of Mezritsch, zy”a, the successor of the Baal Shem Tov, an explanation of the Mishnah (Avos 3, 8): ‫ כל השוכח דבר אחד ממשנתו מעלה עליו הכתוב כאילו מתחייב‬,‫“רבי מאיר אומר‬ ”‫ — בנפשו‬Rabbi Meir says that anyone who forgets even a single item of his Torah learning is considered guilty of death. It is incredulous to think that one who forgets just one item of his Torah study owes his life; however, if this is understood to mean that he has forgotten to include the proper intent and dedication to Hashem, the ”‫“אחד‬, in his studies, it makes perfect sense. This, once again, is the message of the Baal Shem Tov, zy”a, that one must review his studies one hundred times plus one more — i.e. one must incorporate the one and only one, HKB”H, the ”‫“אחד‬, the “Aleph” of the world, into one’s Torah studies. Otherwise, it is considered as if he deserves to die. This concludes his holy remarks. This then is the significance of the letter “aleph” that was added to the name ‫ הר”ן‬to form ‫אהר”ן‬. While Haran did sacrifice his life, his intent was not “l’shem shamayim.” Therefore, he lacked the letter “aleph.” Aharon, on the other hand, was willing to sacrifice his life and forfeit his portion in both worlds for the sake of the kavod of

Hashem and to save his people, Yisrael, from extermination. In this manner, he rectified the neshamah of Haran by adding the “aleph” to his name, thereby transforming his name into ‫אהר”ן‬. All of Aharon’s actions were “l’shem shamayim”; he epitomized the concept of: ”‫—“מאה פעמים ואחד‬one hundred times plus One.

Combining Aharon’s Good Intent with Haran’s Good Deed

Let us enhance our explanation as to how Aharon rectified Haran’s neshamah based on an important principle from the great Rabbi Zusha of Anipoli, zy”a. He addresses a difficulty in the Gemara (Chullin 7b). Rabbi Pinchas ben Yair explains to Rabeinu hakadosh his rationale for not wanting to benefit from other human beings: ”‫ יש רוצה ואין לו ויש שיש לו ואינו רוצה‬,‫“ישראל קדושים הן‬-- the people of Yisrael are holy; there is the person who wants to share but lacks sufficient resources; then there is the person who has sufficient resources but does not sincerely want to share. Tosafot ask an obvious question. If the latter individual possesses the resources to share with others but does not wish to do so, why is he considered holy? They answer that in reality he does not sincerely wish to share with others; nevertheless, he invites others to share his food due to his sense of shame. Even so, it is still difficult to comprehend why he is referred to as holy— “kadosh.” Rabbi Zusha, zy”a, explains. It is known that the performance of every mitzvah generates a holy malach; it acts as an advocate on behalf of the person who performed the mitzvah. Although a malach is a spiritual creature, it is nonetheless composed of a body and a neshamah. The body of the malach is generated by the actual performance of the mitzvah; while the proper intent to perform the mitzvah generates the neshamah of the malach.

Accordingly, it turns out that a person who has sufficient funds but is reluctant to give tzedakah, yet he gives anyways out of shame, generates only the body of a malach; for he performed the actual mitzvah albeit unwillingly. Seeing as he did not perform the mitzvah l’shmah, the neshamah of the malach is still lacking. In contrast, the person who wishes to give tzedakah but lacks sufficient funds to perform the mitzvah, generates the neshamah of a malach; for, he sincerely desires and intends to fulfill the mitzvah. Seeing as he is unable to actually perform the mitzvah, the body of the malach is lacking. So, how does HKB”H remedy the situation? In His infinite mercy and kindness, He combines the first person’s deed with the second person’s intent. Together they form a complete, holy malach containing both a body and a neshamah. This then is the message conveyed by Rabbi Pinchas ben Yair: “Yisrael are holy!” In other words, when the two types are joined together, they form a holy union. He explains how this works:

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“There is the person who wants to share but lacks sufficient resources”—his good intentions generate the malach’s neshamah; “then there is the person who has sufficient resources but does not sincerely want to share”—yet, he gives out of embarrassment; his act, albeit insincere, generates the malach’s body. HKB”H combines the deed with the thought in order to produce both a complete mitzvah and a complete malach.

We find this noble idea also expressed by his holy brother, Rabbi Elimelech of Lizhensk, zy”a, in his Noam Elimelech (Metzora). He addresses our blessed sages’ statement (Pesachim 50b): ‫“לעולם יעסוק‬ ”‫ שמתוך שלא לשמה בא לשמה‬,‫אדם בתורה ומצוות אף על פי שלא לשמה‬--a person should always engage in the study of Torah and the performance of mitzvos even though his actions are not purely motivated— not l’shmah; because from these activities that are not purely motivated, he will eventually come to learn Torah and perform mitzvos for its own sake, with the purest of intentions—l’shmah. In other words, HKB”H takes the Torah and mitzvos that were learned and performed “not l’shmah” and brings them to the tzaddik who has pure intentions “l’shmah”—thereby purifying and completing the Torah and mitzvos that were performed not l’shmah.

In this manner, he explains the significance of the Gemara’s precise choice of terminology (Kiddushin 40a): ”‫—“מחשבה טובה מצרפה למעשה‬ He combines a proper thought with an actual deed. Seemingly, the Gemara should have said: ”‫—“מחשבה טובה כמעשה‬He considers a proper thought as an actual deed. However, they are conveying the message that HKB”H “combines” the proper intentions of the tzaddik—which were l’shmah—with the actual performance of the mitzvah by the person who lacked the proper intentions l’shmah. The combination of the two together completes the mitzvah in ideal fashion. Additionally, we learn from his wonderful explanation that seeing as the mitzvah is completed and perfected only on account of the tzaddik’s intent l’shmah, he receives the credit for the entire mitzvah. This enlightens us as to how Aharon rectified Haran’s neshamah that reincarnated into him. Haran performed a good deed; he sacrificed his life for the sake of “kedushas Hashem.” He lacked proper intent, however; for, he only sacrificed his life to be like Avraham—assuming that he would be saved and become famous. With regards to Aharon, Haran’s gilgul, the opposite held true. His thoughts and intent were completely good; he wished to sanctify the Name of Heaven in order to save Yisrael, Hashem’s people, from annihilation. The act he performed, the making of the eigel, however, was lacking. Therefore, HKB”H intervened: ‫“מחשבה טובה‬ ”‫—מצרפה למעשה‬He combined Aharon’s good intent l’shmah with

Haran’s good deed. Together, the tikun was accomplished, with the credit and reward going to Aharon.

In fact, this provides us with a novel interpretation of the maxim: ”‫“מתוך שלא לשמה בא לשמה‬. This statement alludes to the tikun accomplished by means of the gilgul of neshamot. This is precisely what transpired with Haran. His act of self-sacrifice which was not performed “l’shmah,” ultimately became “l’shmah” by means of his gilgul into Aharon. Aharon’s proper intent, without any ulterior motives, accomplished the necessary tikun for Haran’s deficient act.

HKB”H Clothed Adam HaRishon in the Eight Priestly Garments

Applying what we have learned, we can propose a nice interpretation of the passuk which appears after the “cheit Eitz HaDa’as” (Bereishis 3, 21): ‫“ויעש ה’ אלקים לאדם ולאשתו כתנות‬ ”‫עור וילבישם‬-- and Hashem G-d made for Adam and his wife garments of skin, and He clothed them. According to an elucidation in the Midrash (Bamidbar Rabbah 4, 8), HKB”H clothed them in the garments of the Kohen Gadol:

)‫לב‬-‫ וכיון שקירב קרבנו שנאמר (תהלים סט‬,‫“אדם הראשון היה בכורו של עולם‬ ‫כא) ויעש‬-‫ לבש בגדי כהונה גדולה שנאמר (בראשית ג‬,‫ותיטב לה’ משור פר מקרין מפריס‬ ‫ והיו הבכורות משתמשין‬,‫ בגדי שבח היו‬,‫ה’ אלקים לאדם ולאשתו כתנות עור וילבישם‬ ,‫ כיון שמת מתושלח מסרן לנח‬,‫ שת מסרן למתושלח‬,‫ כיון שמת אדם מסרן לשת‬,‫בהם‬ .”’‫כ) ויקח מכל הבהמה הטהורה וגו‬-‫ שנאמר (שם ח‬,‫עמד נח והקריב קרבן‬ Adam HaRishon was the firstborn of the world. When he offered his korban—as it states (Tehillim 69, 32): “And it shall please Hashem more than a full-grown bull with horns and hoofs”—he wore the garments of the Kohen Gadol, as it states: “And Hashem G-d made for Adam and his wife garments of skin, and He clothed them.” They were magnificent garments; the firstborn used them. When Adam passed away, he gave them to Sheit; Sheit gave them to Metushelach. When Metushelach passed away, he gave them to Noach. Noach rose and offered a korban, as it states (Bereishis 8, 20): “And he took of every pure animal, etc.”

Rabeinu Bachayei (ibid. 3, 21) cites this Midrash and adds a nice allusion. This passuk: ‫“ויעש ה’ אלקים לאדם ולאשתו כתנות עור‬ ”‫—וילבישם‬contains exactly eight words corresponding to the eight garments of the Kohen Gadol, with which HKB”H clothed Adam HaRishon. Based on what we have learned, we can suggest the following explanation: HKB”H was hinting to Adam HaRishon that his tikun would come through Aharon HaKohen, who wore the eight priestly garments of the Kohen Gadol.

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